By the Grace of G-d Rosh Chodesh1 Nissan,2 5741 Brooklyn, N.Y.

Greeting and Blessing:

Each day of the year has its significance,³ its meaning, and its instructions.⁴ There are days, however, that have a very special significance⁵ because of the very important events that are associated with them. The remembrances which these days bring to mind call for a response⁶ in every thinking person⁷ down to concrete action⁸—“these days are remembered and activated.''⁹ Such a special day is Rosh Chodesh Nissan.

* * *

Two cardinal events took place on the day of Rosh Chodesh Nissan, which are related in the Torah; already in Torah Shebiksav and—in still greater detail and length—in Torah Shebe'al Peh.

The first event took place when the Jewish people were in exile in Egypt. On this day they were instructed¹⁰ concerning the month of Nissan as the first and foremost month of the year,¹¹ and, first of all, were given the Mitzvah of Kiddush HaChodesh (Sanctification of the New Moon)—the first Mitzvah¹² which our Jewish people received, as a people;¹³ and thereupon followed immediately¹⁴ by the laws of Korban Pesach, and of the Festival of Pesach, in detail and minute detail.

The second event took place on the next Rosh Chodesh Nissan,¹⁵ when the Jewish people were already completely free physically, and in a state of spiritual freedom and great light,¹⁶ at the foot of Mount Sinai.¹⁷ On this day of Rosh Chodesh Nissan the Mishkan—Mikdosh (Sanctuary)¹⁸ was erected in its full sanctity and glory,¹⁹ whereupon began all services connected with the Mishkan in general, and in particular the offerings of the twelve princes of the Tribes. These included, first of all, the offerings (wagons and oxen)²⁰ which all twelve princes brought simultaneously on the first day of the Dedication, on Rosh Chodesh Nissan, followed by the consecutive offerings of the princes, each prince on his day, though they were all eager and worthy to offer them on Rosh Chodesh Nissan.²¹ These happenings, too—both in regard to the erection of the Mishkan and the offerings of the princes,—are related in the Torah at great length, to emphasize their importance.

* * *

The said two events, though, as mentioned, they took place at different times and in different places—different and diametrically opposite: bondage and freedom; Mitzrayim and Mount Sinai—are nevertheless closely linked, so that they form one continuity, the point of which is as follows:

While still in (Egyptian) exile, Jews received the capacity to be truly and fully free, by virtue of the G-d-given Mitzvos²² which create an eternal bond²³ between Jews and G-d, a bond that elevates them above the limitations (metzarim) and constraints of the world around them. This capacity is fully realized, and lastingly, through “Make Me a Mikdosh (Sanctuary) and I will dwell among them”²⁴—in the plain meaning of the words, as well as in their deeper content,²⁵ namely: every Jew making within him and around him a Mikdosh, an “abode,”²⁶ for Hashem, so that the Divine Shechinah (Presence) dwells in every Jewish heart and in every Jewish home—also in the time of Golus,²⁷ when the physical Beis Hamikdosh is (temporarily) non-existent.

The instruction that follows from the above for every Jew, man and woman, in practical terms of the everyday life, is:

Every Jew, at any time and in any place, actually lives in both states of which Rosh Chodesh Nissan reminds us: servitude and freedom. Insofar as the soul is concerned, which is “truly a part of G-dliness Above,”²⁸ a Jew is always free,²⁹ and cannot be subservient to anyone or anything but to Hashem alone, who declares, “For unto Me are the children of Israel servants; they are My servants—not servants to servants.”³⁰ Indeed, “royal servants are like royalty (are royalty).”³¹

However, due to the body (that houses the soul) a person is in a state of servitude.³² The body demands, and compels, service: feeding, clothing, etc., which places man in harness to supply the bodily needs; all the more so under the added constraints of the Golus in the ordinary sense.

At the same time, however, the body and the soul do not constitute two separate worlds, but one “world,” the “small world”³³ of man, so that he could be a whole person (not a split personality), in whom the body and the soul live peacefully together a harmonious life. Thus the Torah teaches us that this state of inner harmony can be achieved only through the preponderance of the soul over the body;³⁴ that is to say, that the soul so irradiates and permeates the body with the light of Torah and Mitzvos³⁵ that the body with its animal nature submits, readily and willingly,³⁶ to the mastery of the soul, and then the person attains that quality of Divine service which is described as “with all (both) your hearts”—“with both your natures.”³⁷

* * *

This is also one of the teachings of Kiddush Hachodesh and the Jewish method of reckoning time by the moon,³⁸ to which the Jewish people is analogous.

The moon has no light of its own;³⁹ all its brightness is of the sun. Similarly, a Jew’s body in relation to his soul is like that of the moon, which shines only when it reflects the sun’s light. And just as the moon’s brightness increases progressively from Rosh Chodesh to the fifteenth of the month, when it attains its fullness,⁴⁰ so does the brightness of every Jew and of all Jews grow steadily by reflecting the light of the Torah and Mitzvos, in fulfillment of the Divine request and promise,⁴¹ “(You will) Make Me a Sanctuary and I will dwell in your midst.”

And this finds expression in the offerings which Jews bring to the Sanctuary, including both kinds,⁴² namely, the wagons, silver dishes, etc., and the burnt offerings, etc., which in time of Golus have their counterpart in prayers⁴³ and Mitzvos, beginning with the comprehensive Mitzvah of Tzedakah,⁴⁴ particularly in support of institutions of Torah and Tefillah, which are called Mikdosh Meat (“Small Sanctuaries”),⁴⁵

All of the above being carried on in the manner of ma'alin b'kodesh,⁴⁶ continuously upgrading all things of holiness—until it brings to an end the darkness of the Golus and the complete Geulah comes: “In Nissan the Jewish people were redeemed, and in Nissan they will be redeemed again (completely).”⁴⁷

* * *

In conclusion: Inasmuch as today, Rosh Chodesh Nissan, ushers in the month which the Torah, Toras Emes, designates as the Month of Geulah,⁴⁸ may G-d grant that everyone be redeemed from all distractions and hindrances, so as to be able to carry out all the above matters of ma’alin b’kodesh with greater devotion, greater vitality, and greater enthusiasm, resulting in completeness of action, speech, and thought, and providing also the immediate preparedness that—

From this Rosh Chodesh of Geulah, in this year of Hakhel⁴⁹ (“Assembling the people, the men, and the women, and the children”);⁵⁰ begins the full realization of “We are Your people, and flock of Your pasture; we thank You continuously, and will tell Your praise to generation and generation,”⁵¹

And very soon in our days we will welcome Moshiach Tzidkeinu, bringing the true and complete Geulah.

With esteem and prayerful wishes for Hatzlachah in all above, and with blessing for a kosher and joyous Pesach,

/Signed. Menachem Schneerson/